本文選題：審美 + 自律性　； 參考：《四川大學(xué)》2006年碩士論文

【摘要】：本論文審視的對(duì)象是審美自律性。全文由四個(gè)部分構(gòu)成： 在綜述部分，論文首先對(duì)研究的意義作出界定：對(duì)該問(wèn)題的研究不是一個(gè)單純的學(xué)術(shù)之爭(zhēng)，而是直接關(guān)涉到我們當(dāng)下的生存定位。接著，陳述了論文具體的運(yùn)思軌跡和寫作方法：以韋伯首提的“祛魅”為指導(dǎo)原則，以現(xiàn)代性和審美現(xiàn)代性作為背景，主要以審美價(jià)值域在現(xiàn)代的擴(kuò)張和由此導(dǎo)致的審美自律性張力為突破口，對(duì)審美自律性在現(xiàn)代的際遇作一個(gè)總體性思考。 正文第一章是對(duì)祛魅和自律性本身進(jìn)行知識(shí)梳理。在對(duì)韋伯的祛魅理論進(jìn)行全面梳理后，文章提出自己的祛魅觀：祛魅，不僅僅是以理性祛宗教之魅，而是以理性祛文化領(lǐng)域中一切神圣化、終結(jié)化、權(quán)威化傾向之魅，這意味著理性也要成為被審視的對(duì)象。接著，文章通過(guò)對(duì)自律性概念本身的歷史回顧，得以認(rèn)定：自律性是傳統(tǒng)社會(huì)向現(xiàn)代社會(huì)轉(zhuǎn)變過(guò)程中文化價(jià)值域分化的另外一種表述，，是純粹的現(xiàn)代性概念。 第二章正式進(jìn)入對(duì)審美自律性的考察。首先是對(duì)審美自律性如何在現(xiàn)代西學(xué)體制中獲得合法性作出分析，并認(rèn)為其中有三個(gè)關(guān)節(jié)點(diǎn)：即傳統(tǒng)的對(duì)人的智慧結(jié)構(gòu)之區(qū)分；美學(xué)的命名和成熟；以及現(xiàn)代美的藝術(shù)之確立。接著，論文轉(zhuǎn)入對(duì)審美價(jià)值域的分析。認(rèn)為現(xiàn)代審美實(shí)際上有兩個(gè)價(jià)值取向：一是作為社會(huì)的否定力量，從對(duì)感性的肯定，走向?qū)ΜF(xiàn)存社會(huì)的批判，進(jìn)而走向?qū)徝谰褪赖谋倔w論；一是作為既存社會(huì)的肯定力量，維持著社會(huì)體系的正常運(yùn)行。審美自律性在這一過(guò)程中，起到了重要作用。但也因此造成了內(nèi)部的矛盾重重。
[Abstract]:The object of this thesis is aesthetic self-discipline.The full text consists of four parts:In the summary part, the thesis first defines the significance of the research: the research on this issue is not a simple academic debate, but directly related to our current survival position.Then, the paper describes the specific thinking path and writing methods: Weber's first "disenchantment" as the guiding principle, modernity and aesthetic modernity as the background,Based on the expansion of aesthetic value domain in modern times and the resulting aesthetic self-discipline tension as a breakthrough point, the author makes a general thinking on aesthetic self-discipline in modern times.The first chapter is about disenchantment and self-discipline.After comprehensively combing Weber's disenchantment theory, the article puts forward his own disenchantment view: disenchantment is not only disenchantment by reason, but also the demoralization, termination and authoritarianism in the field of rational disenchantment.This means that reason should also be the object of scrutiny.Then, by reviewing the history of the concept of self-discipline itself, it is concluded that self-discipline is another expression of the differentiation of cultural value domain in the process of transformation from traditional society to modern society, and is a pure concept of modernity.The second chapter formally enters the investigation of aesthetic self-discipline.First of all, it analyzes how aesthetic self-discipline obtains legitimacy in modern western learning system, and points out that there are three key points among them: the traditional distinction of human wisdom structure; the naming and maturity of aesthetics; and the establishment of modern beauty art.Then, the thesis turns to the analysis of the domain of aesthetic value.It is believed that there are two value orientations in modern aesthetics: first, as the negative force of society, from the affirmation of sensibility to the criticism of the existing society, and then towards the ontology of the aesthetic world, the other is the positive force of the existing society.Maintain the normal operation of the social system.Aesthetic self-discipline plays an important role in this process.But it also created internal contradictions.
【學(xué)位授予單位】：四川大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2006
【分類號(hào)】：I01

【引證文獻(xiàn)】

相關(guān)碩士學(xué)位論文 前2條

1 陳黎鈴;論審美自律性[D];中央民族大學(xué);2011年

2 鄭懷遠(yuǎn);現(xiàn)代性視域下藝術(shù)自律問(wèn)題研究[D];吉首大學(xué);2012年

本文編號(hào)：1733032